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Journal articles on the topic 'Vietnamese Catholics'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

Ninh, Thien-Huong. "Holy Mothers in the Vietnamese Diaspora: Refugees, Community, and Nation." Religions 9, no. 8 (2018): 233. http://dx.doi.org/10.3390/rel9080233.

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Holy mothers, specifically the Vietnamese-looking Our Lady of Lavang and Caodai Mother Goddess, are the crucibles of faith for many Vietnamese Catholics and Caodaists. Based on ethnographic data collected in California, which has the largest overseas Vietnamese population, I argue that Vietnamese refugees and their US-reared descendants have been able to re-centralize their fragmented communities through the innovative adaptation of holy mother worship. In particular, Vietnamese Catholics in the US have transformed the European image of Our Lady of Lavang into a Vietnamese woman and exported i

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2

Hoang, Tuan. "“Our Lady’s Immaculate Heart Will Prevail”." Journal of Vietnamese Studies 17, no. 2-3 (2022): 126–57. http://dx.doi.org/10.1525/vs.2022.17.2-3.126.

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Marian devotionalism was the most popular faith practice among twentieth-century Vietnamese Catholics. Yet its contents were not uniform but reflected shifting realities of church history and Vietnamese history. In particular, the period 1940–1975 witnessed a monumental movement that associated Marianism with anticommunist nationalism among many Vietnamese Catholics. This development came from a combination of several interlocking factors, some global and some local. The development indeed reflects a pattern of interactions between the global and the local in the history of Vietnamese Marianis

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Trần, Claire Thị Liên. "Thanh Lao Công [Young Christian Workers] in Tonkin, 1935–1945." Journal of Vietnamese Studies 17, no. 2-3 (2022): 93–125. http://dx.doi.org/10.1525/vs.2022.17.2-3.93.

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This article focuses on the emergence of the youth Christian workers movement in Tonkin during the decisive decade before the Vietnamese Revolution (1935–1945). It explores the spread of the social doctrines and associational forms of the global Catholic Action movement among Vietnamese Catholics in a colonial context. How were these new forms of militancy disseminated among the Vietnamese Catholic communities, both clergy and laity? To what extent were Catholic youth mobilized by these perspectives of living their faith beyond the borders of their parish and its “good deeds”? An analysis of t

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4

Thao Nguyen, SJ. "Inculturation for mission: The transformation of the French Notre-Dame des Victoires into Our Lady of La Vang in Vietnam 1998." Missiology: An International Review 45, no. 2 (2017): 180–90. http://dx.doi.org/10.1177/0091829616669958.

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The article discusses the indigenization of the French Notre-Dame des Victoires into Our Lady of La Vang in Vietnam in 1998. It argues that the La Vang project was a missionary strategy employed by the church to engage in mission through dialogue with Vietnamese culture and religions in a postcolonial period. The article also demonstrates that because Vietnamese Catholics and Buddhists share their common practices and experience spiritual transformation through devotion to Mary and Guan-yin (the Buddhist female Bodhisattva), interreligious dialogue between Vietnamese Buddhists and Catholics wi

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5

Nguyen-Marshall, Van. "Tools of Empire? Vietnamese Catholics in South Vietnam." Journal of the Canadian Historical Association 20, no. 2 (2010): 138–59. http://dx.doi.org/10.7202/044402ar.

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This article examines the social and political activities of Vietnamese Roman Catholics in South Vietnam in the period from the 1950s to the 1970s. The Catholics’ participation in the public sphere, ranging from joining humanitarian organizations to organizing street protests, suggests that they were highly organized and proactive in trying to change their social and political environment. While Catholics held some political views and goals in common with the South Vietnamese and the United States governments, they pursued their own objectives, engaged in local and national politics, critiqued

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6

Ninh, Thien-Huong T. "Our Lady of La Vang." Boom 5, no. 4 (2015): 90–93. http://dx.doi.org/10.1525/boom.2015.5.4.90.

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In 1998, on the 200th anniversary of her first apparition, the image of the Virgin Mary, which had appeared to a group of martyrs in La Vang, Vietnam (and was known as Our Lady of La Vang), was transformed from a European woman into a Vietnamese woman. The change was initiated by Vietnamese Catholics in southern California, who then exported the Vietnamized image to Catholic communities in Vietnam and other parts of the world. Today, the image of Our Lady of La Vang has become a global representation of the Virgin Mary as an Asian woman

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7

Vaupot, Sonia. "The Relationship between the State and the Church in Vietnam through the History of the Society of Foreign Missions of Paris." Bogoslovni vestnik 79, no. 3 (2019): 825–36. http://dx.doi.org/10.34291/bv2019/03/vaupot.

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Religion and the Catholic Church have played an important role in Vietnamese history. The article examines the development of the Catholic Church in Vietnam, from the 17th Century to the 20th Century, based on reports published by the Society of Foreign Missions of Paris (M.E.P.) who contributed to the evangelization of many Asian countries. In this contribution, we will highlight the work and the development of the M.E.P through their reports. We will also focus on the relationship between the states who played a specific role in the history of the Catholic Church in Vietnam, from the creatio

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8

Nguyen, Loc Duc. "THE PARTICULAR STRUCTURAL TRAITS OF THE MIGRATION CATHOLIC COMMUNITY IN THE SOUTHERN VIETNAM." Science and Technology Development Journal 13, no. 3 (2010): 5–20. http://dx.doi.org/10.32508/stdj.v13i3.2157.

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The Vietnamese Catholic community is not only a religious community but also a traditional village with relationships based on kinship and/or sharing the same residential area, similar economic activities, and religious activities. In this essay, we are interested in examining migrating Catholic communities which were shaped and reshaped within the historical context of Viet Nam war in 1954. They were established after the migration of millions of Catholics from Northern to Southern Viet Nam immediately after Geneva Agreement in 1954. Therefore, by examining the particular structural traits of

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9

Cooke, Nola. "Early Nineteenth-Century Vietnamese Catholics and Others in the Pages of the Annales de la Propagation de la Foi." Journal of Southeast Asian Studies 35, no. 2 (2004): 261–85. http://dx.doi.org/10.1017/s0022463404000141.

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Western secular historiography has conventionally viewed the history of Catholicism in Vietnam through a political optic, a perspective which has distorted the early nineteenth-century religious situation in both Vietnam and France. This article discusses how Vietnamese understood Catholicism at the popular level and what attracted people to the religion, as well as introducing an important European Catholic fund-raising society whose interventions into Vietnam long predated any serious French political designs on the country.

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10

Ninh, Thien-Huong T. "Global Chain of Marianism." Journal of Vietnamese Studies 12, no. 2 (2017): 49–82. http://dx.doi.org/10.1525/jvs.2017.12.2.49.

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Although Vietnamese Catholics in the United States and Cambodia have been isolated from each other for at least thirty years (1975–2005), this paper argues that they have recently established diasporic ties with each other through a global chain of Marianism. Both groups have experienced racialization in their host countries, which are in turn inflected by their local church hierarchies. These experiences have motivated them to establish ties with each other. Their US-Cambodia relationships are mediated through the Vietnamese-looking Our Lady of Lavang and Our Lady of the Mekong, which make up

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11

Nguyen, Duy Phuong. "Missionary Activity and Civilization of Western Missionaries: a Case of Cochinchina (Vietnam) During the XVI and XVII Centuries." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2022): 106. http://dx.doi.org/10.31857/s086919080010743-4.

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As in many other religions, missionary activity is seen by Catholics as a self-fulfilling mission, a sacred act to expand the scope of God’s kingdom. The geographical discoveries, along with the progress of the maritime industry in the 15th–16th centuries, opened a great prospect for “spreading the Gospel” to faraway lands, including Cochinchina (Vietnam). Along with missionary activities, Western civilization also followed the missionaries, who introduced it into the indigenous social life, contributing to the creation of the West–East connection, and the world integration of this land. Based

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12

Ninh, Thien-Huong T. "Colored Faith: Vietnamese American Catholics Struggle for Equality within Their Multicultural Church." Amerasia Journal 40, no. 1 (2014): 80–96. http://dx.doi.org/10.17953/amer.40.1.k045224p5101g541.

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13

Borup, Jørn, and Lars Ahlin. "Religion and Cultural Integration: Vietnamese Catholics and Buddhists in Denmark." Nordic Journal of Migration Research 1, no. 3 (2011): 176. http://dx.doi.org/10.2478/v10202-011-0015-z.

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14

Le, Yen K., Ralph L. Piedmont, and Teresa A. Wilkins. "Spirituality, religiousness, personality as predictors of stress and resilience among middle-aged Vietnamese-Born American Catholics." Mental Health, Religion & Culture 22, no. 7 (2019): 754–68. http://dx.doi.org/10.1080/13674676.2019.1646235.

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15

Wu, Bohsiu, and Aya Kimura Ida. "Ethnic Diversity, Religion, and Opinions toward Legalizing Abortion: The Case of Asian Americans." Journal of Ethnic and Cultural Studies 5, no. 1 (2018): 94–109. http://dx.doi.org/10.29333/ejecs/92.

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Over the past four decades, abortion has remained the most controversial domestic issue in the US. Public opinion toward legalizing abortion has been sharply divided yet stable according to several major surveys. This study examines how religion and other important factors affect Asian Americans’ views toward abortion. Data are from the National Asian American Survey 2008 and multivariate analyses are used to examine whether religion exerts a mediation effect and explore attitudinal differences among six major Asian American groups. Results show that Asian Americans resemble the broader societ

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16

Keith, Charles. "Annam Uplifted: The First Vietnamese Catholic Bishops and the Birth of a National Church, 1919––1945." Journal of Vietnamese Studies 3, no. 2 (2008): 128–71. http://dx.doi.org/10.1525/vs.2008.3.2.128.

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This article explores the place of the first Vietnamese Catholic bishops in the politics and society of late colonial Vietnam. It places the rise of these influential figures in the broader contexts of the decline of missionary Catholicism, the Vatican's push to form national Churches in Asia, and institutional and cultural changes in Vietnamese Catholicism during the interwar years. By doing so, the article explores the links between faith and politics in colonial Vietnam, showing how changes in Vietnamese Catholicism reflect a growing contestation of colonial rule and greater ties to global

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17

Du, Yuqing. "Reconfiguring Inculturations." Journal of Vietnamese Studies 17, no. 2-3 (2022): 38–63. http://dx.doi.org/10.1525/vs.2022.17.2-3.38.

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In the history of building the Vietnamese National Church, many Catholic works of literature produced by missionaries and local believers sought to place the faith in the context of Vietnamese society. Hội đồng tứ giáo is one of the most influential works within this proliferative Catholic literature, with many versions printed in Chinese, Nôm, and quốc ngữ. Drawing on interreligious knowledge and networks, it sought to respond to the intellectual innovation and local spiritual paradigm of the three religions in a late eighteenth-century context. By configuring a formal debate between represen

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18

Tran, Anh Q. "Catholicism and the Development of the Vietnamese Alphabet, 1620–1898." Journal of Vietnamese Studies 17, no. 2-3 (2022): 9–37. http://dx.doi.org/10.1525/vs.2022.17.2-3.9.

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This paper analyzes the Catholic contributions to the development of the Vietnamese alphabet—quốc ngữ, or the “national script”—during its first 250 years of existence, before it was popularized outside of Catholic circles. In particular, the article traces the evolution of quốc ngữ spelling in the writings and publications of European Catholic missionaries and Vietnamese catechists and priests from the seventeenth to the nineteenth centuries. These texts include the dictionaries and descriptions of the Vietnamese language by Alexandre de Rhodes (1651) and Jean-Louis Tabert (1838), as well as

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19

Pham Huy, Thong. "Các trường của tôn giáo trong đó có Công giáo tham gia góp phần lành mạnh hóa giáo dục Việt Nam". Dong Thap University Journal of Science, № 42 (15 лютого 2020): 67–72. http://dx.doi.org/10.52714/dthu.42.2.2020.769.

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20

Nguyen, Loc Duc. "Religious and Social Life – the Dual Educational Foundation in the migrating Catholic communities (Case Study on migrating Catholic communities in Ho Nai - Dong Nai and Cai San – Can Tho)." Science and Technology Development Journal 16, no. 3 (2013): 43–53. http://dx.doi.org/10.32508/stdj.v16i3.1646.

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Religious, social life – the dual educational foundation in the migrating Catholic communities (Case Study on migrating Catholic communities in Ho Nai - Dong Nai and Cai San – Can Tho). In this paper, the author focuses on different educational backgrounds simultaneously perceived by each Vietnamese Catholic in their social life including the educational system of the Catholic Church (informal education) and the educational system of the State (formal education). In the current context, all challenges facing to each Vietnamese Catholic, from which they have to choose in their strategy of life

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21

Hoang, Tuan. "New Histories of Vietnamese Catholicism." Journal of Vietnamese Studies 17, no. 2-3 (2022): 1–8. http://dx.doi.org/10.1525/vs.2022.17.2-3.1.

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22

Nguyen, Dong Tai. "Some discussions between Confucianism and Catholicism in Vietnamese history." XLinguae 15, no. 1 (2022): 136–47. http://dx.doi.org/10.18355/xl.2022.15.01.14.

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When Catholicism was introduced into Vietnam, there was also a tendency toward differentiation and even confrontation with Vietnamese culture, including Vietnamese Confucianism. This article focuses on the discussion between Confucianism and Catholicism from the Ideological perspective, on the most basic concepts about belief related to God, the most popular religious activity, which is worshipping activities, and the social-moral code encompassing the two most basic aspects during that time: loyalty and piety.

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23

Lien Hang, Nguyen Thi. "The double diaspora of Vietnam's catholics." Orbis 39, no. 4 (1995): 491–501. http://dx.doi.org/10.1016/0030-4387(95)90004-7.

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24

KITLV, Redactie. "Book reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 165, no. 2-3 (2009): 357–427. http://dx.doi.org/10.1163/22134379-90003639.

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Des Alwi, Friends and exiles; A memoir of the nutmeg isles and the Indonesian nationalist movement. (Chris F. van Fraassen) James A. Anderson, The rebel den of Nùng Trí Cao; Loyalty and identity along the Sino-Vietnamese frontier. (Emmanuel Poisson) Reggie Baay, De njai; Het concubinaat in Nederlands-Indië. (Maya Sutedja-Liem) John Barker (ed.), The anthropology of morality in Melanesia and beyond. (Jaap Timmer) Kees Buijs, Powers of blessing from the wilderness and from heaven; Structure and transformations in the religion of the Toraja in the Mamasa area of South Sulawesi. (Robert Wessing) J

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25

Ngô, Lân. "Prophets and Zealots." Journal of Vietnamese Studies 17, no. 2-3 (2022): 64–92. http://dx.doi.org/10.1525/vs.2022.17.2-3.64.

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The 1873 Công đồng Tứ Xuyên, a principal and influential pastoral manual for local Vietnamese clergy, demonstrates that these religious leaders belonged to the scholar-official social class. They embraced the late Trần Confucian tradition of moral leadership. This study uses structural analysis to show the essential peculiarities beyond the external elements of the text by contextualizing this church document in the longue durée of the Vietnamese political-cultural system. By applying the tools of cultural history, this article aims to retrieve the long-muted voices of the local Catholic leade

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26

Nguyen, Thao. "Resistance, Negotiation and Development: The Roman Catholic Church in Vietnam, 1954–2010." Studies in World Christianity 25, no. 3 (2019): 297–323. http://dx.doi.org/10.3366/swc.2019.0269.

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This article discusses the efforts of the Roman Catholic Church in Vietnam to negotiate with the socialist government from 1954 to 2010. It analyses the different dynamics and approaches employed by the Church in the north and south of Vietnam to respond to political pressure. Viewed within a larger context, Rome during these decades played a significant role in shaping the political views of the Vietnamese hierarchy as well as inspiring them to make important choices in the midst of tension and conflict. The article argues that though caught in a complex social and political situation, the Ch

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27

McLeod, Mark W. "Nguyen Truong To: A Catholic Reformer at Emperor Tu-duc's Court." Journal of Southeast Asian Studies 25, no. 2 (1994): 313–30. http://dx.doi.org/10.1017/s0022463400013527.

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This paper analyses the thought of Vietnamese reformer Nguyen Truong To as he formulated his unique response to the nineteenth-century French aggressions against Vietnam. It intends to show that he was a sincere and patriotic reformer whose reform proposals presented a greater challenge to the Confucian monarchical system than is generally recognized.

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BICH, MAI HUY. "Reproduction and Socialization of the Catholic Family in a Vietnamese Commune." Social Compass 42, no. 3 (1995): 367–78. http://dx.doi.org/10.1177/003776895042003008.

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29

Nguyen, Quang Hung, Nikolay N. Kosarenko, Elmira R. Khairullina, and Olga V. Popova. "The Relationship between the State and the Catholic Church in Postcolonial Vietnam: The Case of Christian Village of Phung Khoang." Bogoslovni vestnik 79, no. 2 (2019): 521–33. http://dx.doi.org/10.34291/bv2019/02/nguyen.

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Christian missionaries found Vietnam a spiritual country, and many Vietnamese converted to Christianity. On the other hand, during history, the Christian religious identity has brought various tensions due to the issues of colonialism, nationalism, and communism. Most Vietnamese Christians lived in pure Christian villages (lang cong giao toan tong) or mixed villages with Christians accounting for about a half of the population (lang cong giao xoi do). They have played an important role in the social, economic and cultural life of these villages. This article presents the historical background

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30

Tan, La Duy, and Le Thi Ngoc Cam. "Korea’s and Vietnam’s Encounter and Reaction towards Western Ideas in the Flux of Western Intervention: Focusing on Selective Factors from the Seventeenth to mid- Nineteenth Century." Science & Technology Development Journal - Social Sciences & Humanities 4, no. 4 (2020): First. http://dx.doi.org/10.32508/stdjssh.v4i4.606.

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This paper is a comparative research on how Vietnam and Korea struggled to accommodate and interact with Western ideas in the advent of Western intervention in the East Asian region, based on the closely related cultural and historical background between the two East Asian countries. The author specifically focuses on the rise of Western ideas, i.e. Catholicism in the two countries within the dominant impacts of Confucian Sino-centric perception adopted by Confucian scholars and rulers for centuries. The research indicated significant resemblance in the pattern of Korea and Vietnam's reception

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TRÄN Thi Liën, Claire. "Les relations entre l’Église catholique et l’État au Vietnam depuis le Đổi Mới. Perspectives". Social Compass 57, № 3 (2010): 345–56. http://dx.doi.org/10.1177/0037768610375519.

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The relationship between State and Church in Vietnam differs from that in China because of the loyalty of the Vietnamese Church to Rome. As a minority religion (7% of the population), the Catholic Church has adopted a policy of dialogue with the communist State since the reunification of the country in 1975. After a difficult initial period, the Church is now enjoying a marked revival. The reform policy (đ i m i) initiated in 1986 and the opening of the country after more than 40 years of war have contributed to the improvement of State—Church relations. Committed to an international integrati

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32

Thayer, Carlyle A. "Political Legitimacy of Vietnam's One PartyState: Challenges and Responses." Journal of Current Southeast Asian Affairs 28, no. 4 (2009): 47–70. http://dx.doi.org/10.1177/186810340902800403.

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This article focuses on the challenges to the authority of Vietnam's one-party state that emerged in 2009 and state responses. Three separate challenges are discussed: opposition to bauxite mining in the Central Highlands; mass protests by the Catholic Church over land ownership issues; and revived political dissent by pro-democracy activists and bloggers. The Vietnam Communist Party bases its claims to political legitimacy on multiple sources. The bauxite mining controversy challenged the state's claim to political legitimacy on the basis of performance. The Catholic land dispute challenged t

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33

Hoang, Tuan. "Ultramontanism, Nationalism, and the Fall of Saigon: Historicizing the Vietnamese American Catholic Experience." American Catholic Studies 130, no. 1 (2019): 1–36. http://dx.doi.org/10.1353/acs.2019.0014.

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34

Tran, Phuong Thi Phuong. "HOANG XUAN HAN AND GIROLAMO MAIORICA’S NOM WORKS IN NATIONAL LIBRARY OF FRANCE IN PARIS." Scientific Journal of Tra Vinh University 1, no. 42 (2021): 72–77. http://dx.doi.org/10.35382/18594816.1.42.2021.693.

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Girolamo Maiorica was an Italian priest of Society of Jesus (Latin name: Societas Iesu). He came to Viet Nam at the beginning of the seventeenth century, he lived and preached in Tonkin at the same time as Alexandre deRhodes did, from 1631 until his death in Thang Long. His legacy was a large number of works in various genres of Catholic literature written in Nom script, which for a long time had been considered lost, until Vietnamese scholar Hoang Xuan Han found some in the National Library of France in 1951. Hoang Xuan Han wroteabout his discovery in an article published in the Archivum Hist

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35

Taylor, Nora A. "Hunter-gatherer or the other ethnographer? The artist in the age of historical reproduction." Journal of Material Culture 27, no. 1 (2021): 10–29. http://dx.doi.org/10.1177/13591835211064427.

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This essay revisits Hal Foster's essay in Marcus and Myers’ The Traffic in Culture (1995), “The Artist as Ethnographer,” through the lens of the Danish-Vietnamese artist Danh Vo's practice of collecting historical material. While Foster problematizes Western artists’ “primitivist fantasies” in the 1990s world of “postcolonial and “multinational capitalism,” I will consider Vo’ 21st century method of acquiring objects through auction sales, negotiations with their owners, and excavating them from their sites of origin, as reversing the roles of “self” and “other.” In purchasing White House memo

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36

Le, Yen K., and Jill L. Snodgrass. "The Lived Experience of Religiosity and Stress among Middle-Aged Vietnamese American Catholic Immigrants." Pastoral Psychology 68, no. 3 (2019): 303–20. http://dx.doi.org/10.1007/s11089-018-0860-y.

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Goscha, Christopher E. "Vietnamese Revolutionaries and the Early Spread of Communism to Peninsular Southeast Asia: Towards a Regional Perspective." Copenhagen Journal of Asian Studies 14 (March 10, 2000): 1–41. http://dx.doi.org/10.22439/cjas.v14i1.2150.

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This paper adopts a regional and geographical approach to show how the early spread of communism to mainland South-east Asia owes much to overseas Chinese and overland Vietnamese patterns of immigration. This wider approach seeks to get beyond the frontiers of nationalist histories and the formation of the 'modern' nation-state (whether colonial or national) in order to think in more material terms about how communism and not entirely unlike Catholicism or any other religion first entered mainland Southeast Asia on the ground, by which channels, by which groups of people and at which times. Th

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Tien, Le Minh. "The Religious Practices of Vietnamese Catholic Youth: The Case of the Diocese of Xuan Loc." Advances in Applied Sociology 07, no. 08 (2017): 271–80. http://dx.doi.org/10.4236/aasoci.2017.78017.

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39

Thi Liên Tran, Claire. "A Vietnamese Moses, Philiphê Binh and the Geographies of Early Modern Catholicism, by Georges E. Dutton." Social Sciences and Missions 33, no. 1-2 (2020): 203–7. http://dx.doi.org/10.1163/18748945-03301021.

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Thị Liên, Trần. "The Challenge for Peace within South Vietnam's Catholic Community: A History of Peace Activism." Peace & Change 38, no. 4 (2013): 446–73. http://dx.doi.org/10.1111/pech.12040.

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Tran, Anh Q. "A Vietnamese Moses: Philiphê Bỉnh and the Geographies of Early Modern Catholicism, written by George E. Dutton". Journal of Jesuit Studies 4, № 4 (2017): 711–13. http://dx.doi.org/10.1163/22141332-00404008-11.

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Thi Liên Trân, Claire. "The Role of Education Mobilities and Transnational Networks in the Building of a Modern Vietnamese Catholic Elite (1920s�1950s)." Journal of Social Issues in Southeast Asia 35, no. 2 (2020): 243–70. http://dx.doi.org/10.1355/sj35-2c.

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Truong, Anh Thuan. "Conflicts among religious orders of Christianity: А study of Vietnam during the 17th and 18th centuries". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, № 2 (2021): 369–78. http://dx.doi.org/10.21638/spbu17.2021.214.

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During the 17th and 18th centuries, the presence as well as activities of religious orders of Christianity in Vietnam, predominantly the Society of Jesus, Mendicant Orders (Franciscan Order, Dominican Order, etc.), and the Society of Foreign Missions of Paris, to establish or maintain and strengthen the interests of some Western countries’ (Portugal, Spain, France) missionary work in this country led to conflicts and disputes over the missionary area as well as the right to manage missionary activities among religious orders of Christianity. From 1665 to 1773, the Vietnamese Catholic Church wi

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44

Trung Phạm, Hưng. "HÀN MẶC TỬ (1912 – 1940): A New Moon for the Season of the New Evangelization in Vietnamese Catholicism". Kritika Kultura, № 25 (21 вересня 2015): 113–33. http://dx.doi.org/10.13185/kk2015.02508.

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Gheran, Niculae Liviu. "The Global Religious Imagery of the Cult of Duc Cao Ðài." Caietele Echinox 41 (December 1, 2021): 299–308. http://dx.doi.org/10.24193/cechinox.2021.41.23.

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"In 1926, in Tây Ninh province, about 100 km away from present day Ho Chi Minh City, a new spiritual movement was born, aiming at the symbolic unification of all the world’s major religions into one. Its hierarchical structure resembles Roman Catholicism while on the other hand integrating elements from Christianity, Buddhism, Taoism and Islam. Besides worshipping the prophetic figures of the world major religions (Jesus Christ, Buddha and Mohammed), the Cao Đài claim to have communicated in spiritist séances with secular western and eastern literary, historical and political figures such as W

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46

Tarling, Nicholas. "The British and the First Japanese Move into Indo-China." Journal of Southeast Asian Studies 21, no. 1 (1990): 35–65. http://dx.doi.org/10.1017/s0022463400001958.

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The French move into what they came to call Indo-China began, as the Hong Kong Register was to put it, with motives hostile to British power. Pre-revolutionary France had indeed seen such a move as a means of contesting Britain's supremacy in Asia: placing themselves between the growing empire in India and the growing trade with China, the French could embarrass their European rivals. But establishing themselves in Vietnam was easier said than done. The limited help they were able to afford Gia-long reaped them no great reward, and his successor, Minh-mang, even turned against the Catholic mis

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ĐIỂU, NGUYỄN THỊ. "‘A Day in the Life’: Nation-building the Republic of Ngô Đình Diệm, 26 October 1956, symbolically". Modern Asian Studies 53, № 2 (2018): 718–53. http://dx.doi.org/10.1017/s0026749x17000452.

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AbstractMost studies of Vietnam under the Diệm regime conceive it as a stepping stone of American nation-building efforts, citing Diệm's political approach as being influenced by modern, Western, and specifically American democratic concepts and by his associations with American advisers. Such studies assumed that the regime existed within this bubble, isolated from the past and from the society that it aimed to rule and shape. By contrast, this study contends that the regime was more deeply rooted in the enduring Vietnamese pre- and colonial history and in the post-1954 socio-political milieu

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Jewett, Andrew. "Science under Fire: Challenges to Scientific Authority in Modern America." Perspectives on Science and Christian Faith 74, no. 4 (2022): 248–50. http://dx.doi.org/10.56315/pscf12-22jewett.

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SCIENCE UNDER FIRE: Challenges to Scientific Authority in Modern America by Andrew Jewett. Cambridge, MA: Harvard University Press, 2020. 356 pages. Hardcover; $41.00. ISBN: 9780674987913. *John William Draper and Andrew Dickson White's role in fueling popular ideas about conflict between the primarily natural sciences and religion has been often studied. It is now well known that their claims were erroneous, prejudice laden (in Draper's case against Roman Catholicism), and part of broader efforts to align science with a liberal and rationalized Christianity. In Science under Fire, Boston Coll

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Nguyen, Thu Huu, Alexey I. Prokopyev, Natalja I. Lapidus, Svetlana A. Savostyanova, and Ekaterina G. Sokolova. "Magic in healing practice: a case study in Vietnam and its philosophical assessment." XLinguae 14, no. 3 (2021): 164–76. http://dx.doi.org/10.18355/xl.2021.14.03.15.

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The use of magic and religion in healing practices in Vietnam is relatively popular. In the folklore and folk religion of Vietnam, it is often said that “In case of sickness, follow any feasible cures [co benh thi vai tu phuong]” in the sense that all means, including using religious beliefs and rituals, will be used to get healing for oneself or one’s relatives. When people or their relatives get sick, besides going to medical facilities, they will look for a shaman, necromancer, monks, even priests, bishops, and pastors to cure the illness they or their relatives are suffering from. Based on

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Syunnerberg, Maxim. "The 1963 Buddhist Crisis in South Vietnam: course of events and its nature. Part I. Three paths - one state: Buddhism, Confucianism and Catholicism in Vietnam by the 1960s." South East Asia Actual problems of Development, no. 3 (52) (2021): 282–97. http://dx.doi.org/10.31696/2072-8271-2021-3-3-52-282-297.

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The Buddhist crisis of 1963 became one of the most important events in the Republic of Vietnam (1955–1975), as well as in the history of Vietnamese Buddhism in the 20th century. The close interweaving of the political, religious and ideological components of the crisis, the difficulty of reliably assessing the motivations of all parties involved in it, the presence of a number of external and internal factors predetermined different views of the essence and nature of this conflict, not allowing them to be given an unambiguous interpretation. The publication, which will consist of several parts

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